Twenty-One Sermons on Amos 1, Sermon 17
THE XVII. LECTVRE.
AMOS 2.12.
But yee gaue the Nazirites wine to drinke, and commaunded the Prophets, ſaying, Prophecie not.
IN this propheticall Sermon written by Amos concerning the Iſraelites, I hauehave heretofore in my eight Lecture vponupon this Chapter, obſerued foure principall parts;
A Reprehenſion.
An Enumeration.
An Exprobation, and
A Commination.
The firſt is, a reproofe of Iſraell for ſinne, verſ. 6.7.8.
The ſecond, a recitall of the benefits which God hath beſtowed vponupon Iſrael, verſ. 9.10.11.
The third, a twyting of Iſrael with their vnthankefulneſſe, verſ. 12.
The fourth, a threatning of puniſhment to befall them, from the 13. verſe, to the end of the Chapter.
Of the two former, the Reprehenſion and the Enumeration, you hauehave at ſundry times alreadie heard. Now are we to proceed to the Exprobation, conteined in the words at this time read vntounto you.
For our eaſier vnderſtanding whereof, we are to caſt backe an eye vponupon thoſe benefits which in the precedent verſes are mentioned to hauehave beene beſtowed by the Lord vponupon his people Iſrael. They were either Corporall or Spirituall. Corporall, as the deſtruction of the Amorites before the Iſraelites, and for their ſakes, verſ. 9. their deliuerance out of Egypt, their protection and preſeruation in the wilderneſſe for fortie yeares together, that at length they might poſſeſſe the land of the Amorite, verſ. 10. And Spirituall, as the doctrine of the ſincere worſhip of God, and of eternall ſaluation, together with the free vſe and paſſage thereof, expreſſed, verſ. 11. by the raiſing vp of their ſonnes for Prophets; and of their yong men for Nazirites.
Theſe were very great benefits, and worthy all thankfull acknowledgement. But the people of Iſrael, were ſo farre from giuing thankes for them, that theyaRuffinus. vilely eſteemed them, and too too contemptuouſly reiected them. This appeareth in this 12. verſe, which I therefore call an Exprobration, an vpbraiding, or twyting of Iſrael, with the foulneſſe of theirbAlbertus Magnus. ingratitude. Two things here are ſaid vntounto their charge: one is, Their ſolliciting the Nazirites to breake their vow. The other is their hindering the Prophets in the execution of their function. The firſt in theſe words, yee gaue the Nazirites wine to drinke. The ſecond in theſe, yee commaunded the Prophets, ſaying Prophecie not. Of theſe in their order.
The firſt is, their ſolliciting the Nazirites to breake their vow: Ye gaue the Nazarites wine to drinke.
Of the name of Nazirites, and of their inſtitution, I ſpake in my laſt exerciſe out of this place. I will not now ſpend time vponupon the repetition of that, I then deliuered. It ſhall ſuffice, if I adde but a word or two for the further illuſtration thereof.
ThecBabington in Num 6. Nazirites had their name of Nazar, which ſignifieth to ſeparate. They were yong men, ſeparate from the ordinarie courſe of men, and bound to a certaine peculiar courſe and profeſſion of life. They were Eccleſiae ornamenta, ſaythdHarmon. in 4 …. Moſes. Calvin, ornaments of the Church, and God would in them, as in a glaſſe make his honor and glorie in ſome ſort to appeare. They were, quaſi pretioſae gemmae, to ſhine as rich Iewels among the people of God. They were, tanquam ſigniferi, ante ſignani, & duces, as ſtandard-bearers, ring-leaders, and chiefetaines to ſhew the way of diuine worſhip vntounto others.
Singular was the honor and dignitie of this order and calling of Nazirites. Ieremie in his Lamentations chap. 4.7. thus ſets them forth. Her Nazirites were purer then ſnow, they were whiter then milke, they were more ruddie in body then Rubies, they were like poliſhed Saphyres.
The author of this order and calling is God. This appeareth by the verſe next before my text. There the Lord hath ſayd, I hauehave raiſed vp of your yong men for Nazirites.
The firſt branch of the Law, that concerneth this order and calling is accurately deſcribed, Num, 6.3, 4. Whoſoeuer ſhall vow the vow of a Nazirite, he ſhall abſteine from wine and ſtrong drinke, he ſhall drinke no vineger of wine, or vineger of ſtrong drinke, neither ſhall be drinke any liquor of grapes, nor eate moiſt grapes nor dried. All the dayes of his Naziriteſhip ſhall he eate nothing that is made of the vine tree from the kernels euen to the huske.
Theſe Nazirites for the time of their Naziriteſhip were to apply themſelues wholy to the ſtudie of the law of God, and therfore was abſtinence from wine and ſtrong drinke enioyned them. God would hauehave them refraine all things that might trouble the braine, ſtirre vp luſt, and make them vnfitly diſpoſed for ſo holy a ſtudie: of which ſort are wine and ſtrong drinke.
Salomon ſo accounts of them, Prov. 20.1. For there he ſaith, Wine is a mocker, ſtrong drinke is raging, and whoſoeuer is deceiued thereby is not wiſe. Salomons Mother doth likewiſe ſo account of them, Prov. 31.4. There her counſaile to her ſonne is: It is not for Kings, O Lemuel, it is not for Kings to drinke wine, nor for Princes to drinke ſtrong drinke: left they being drunken, forget the Law, and peruert the iudgement of any of the afflicted. For this cauſe alſo were the Prieſts forbidden wine, when they were to goe into the tabernacle of the Congregation, and that vponupon paine of death. The prohibition is, Levit. 10.9. There thus ſaith the Lord to Aaron; Doe not drinke wine, nor ſtrong drinke, thou nor thy ſonnes with thee, when yee goe into the Tabernacle of the Congregation, leſt ye die. It ſhall be a ſtatute for euer throughout your generations. Hitherto I referre that, Exech. 44.21. No prieſt ſhall drinke wine, when he entereth into the inner court.
From the places now alledged ariſeth this poſition: Sobrietie is a vertue fit for all men, but eſpecially for Miniſters of the word and Sacraments. Eſpecially for Miniſters.
The reaſons are:
Firſt, it is not for Miniſters to ſpeake fooliſhly, or to doe any thing vndecently. Yet can they not but offend both in the one and the other, if they ſuffer themſelues to be ouercome with ſwilling of wine or ſtrong drinke.
Secondly, it is for Miniſters, to be vigilant in their vocations; to be diligent in their miniſteriall imployments, in reading, in ſtudie, in meditation to be deuout in their praiers vntounto God for themſelues & the people, ouer whom God hath made them ouerſeers; to handle the word of life reuerently, and to diſpenſe it in due ſeaſon to eueryevery weary ſoule. Yet muſt they needs faile in the performance of theſe duties, if they giuegive themſelues to the drinking of wine and ſtrong drinke.
Here may all that ſerue at the Altar be admoniſhed, euermore to be mindfull of their calling, and of the hatred which God hath of exceſſe in men deuouted to his ſeruice, aboue all others; as alſo of the fearefull iudgement, that will in the end without all faile enſue. For if of all it be true, that the drunkard ſhal neuer enter into the kingdome of God (which you know to be true, and the holy Spirit hath paſſed it for a truth, 1. Cor. 6 10.) then muſt it needs be ſealed vp in the conſcience of any Miniſter, that a Miniſter through his exceſſe in drinking cauſing the holy things of God to be deſpiſed, ſhall neuer, neuer come within the gates, of that eternall ioy, but in ſtead thereof ſhall reape the reward of his ſinne in euerlaſting torments, both of bodie and ſoule. But this by the way.
The thing wherewith the Iſraelites in my text ſtand charged, is, their giuing the Nazirites wine to drinke. The Iſraelites knew full well, that it was the peremptorie mandate and expreſſe commandement of the Lord, that the Nazirites ſhould abſteine from wine, and ſtrong drinke: yet did they contrary thereunto giuegive vntounto the Nazirites wine to drinke.
Gaue they the Nazirites wine to drinke? was this ſuch an offence, that God ſhould take diſpleaſure at it? To what end then ſerues the precept of giuing wine to him, that is readie to periſh through the anxietie and bitterneſſe of his minde, that thereby he may be cheared and comforted? The precept is, Prov. 31.6. GiueGive ſtrong drinke vntounto him that is readie to periſh, and wine vntounto thoſe that be of heauie hearts. Let him drinke, and forget his pouertie, and remember his miſery no more. In vaine were this precept, were the drinking of wine an offence, whereat God ſhould take diſpleaſure. And S. Paul doth amiſſe, 1. Tim. 5.23. to wiſh him to drinke no longer water, but to vſe a little wine for his ſtomackes ſake, and his often infirmities; if the drinking of wine be an offence. If the drinking of wine be an offence, why doth the ſame Apoſtle tell the Romans, chap. 14.17. that the kingdome of God conſisteth not in meate and drinke, thereby giuing them libertie, not onelyonly to eate, but alſo to drinke what they would, euen to drinke wine?
To this I ſay: It is not of it ſelfe any offence to drinke wine, or to giuegive others wine to drinke; but herein conſiſteth the offence of the Iſraelites, that they gaue the Nazirites wine to drinke contrary to the Law of God, and his holy commandement. Tolle verbum Domini, et liberum eſt vinum bibere: adde verbum Domini, & vinum exhibere aut bibere, tam grande eſt nefas, quàm adulterium aut latrocinium. So Brentius. Let there be no law, no commandement of God againſt the drinking of wine, and you may at your pleaſure drinke wine: But if Gods law and commaundement be againſt it, then for a man to drinke wine himſelfe, or to giuegive others wine to drinke, its as great a ſinne, as adulterie, or robbery.
Adam in Paradiſe had a law giuen him, that hee ſhould not eate of the tree of knowledge of good and euill. The law is expreſſed, Gen. 2.17. Of the tree of knowledge of good and euill thou ſhalt not eate of it; for in the day that thou eateſt thereof, thou ſhalt ſurely die. To eate an Apple was of it ſelfe but a ſmall matter; but the Law of God, whereby the eating of the Apple was forbidden, was a matter of great weight. The very eating of the Apple God did not much care for: it was the obſeruance of his commandement, and the obedience thereunto, that he required.
Saul had a commandement giuen him, that he ſhould goe downe to Gilgal, and tarry there ſeauen dayes, till Samuel ſhould come, and direct him what to doe. The commandement is expreſſed, 1. Sam. 10.8. Thou ſhalt goe downe before me to Gilgal, and behold, I will come downe vntounto thee, to offer burnt offerings, and to ſacrifice ſacrifices of peace offerings: ſeauen dayes ſhalt thou tarrie, till I come to thee, and ſhew thee what thou ſhalt doe. According to this commandement, Saul went to Gilgal, and tarried theree1. Sam. 13.8. ſeauen dayes according to the ſet time that Samuel had appoynted. The ſeauenth day a little before Samuel came, Saul fVerſ. 9.offered a burnt ofring.gVerſ. 10. As ſoone as he had made an end of offering the burnt offering, Samuel came. Saul vnderſtanding thereof went out to meete him, that he might ſalute him. Samuel ſeeing what was done, tells Saul, that he had donehVerſ. 13 fooliſhly in not keeping the commandement of the Lord his God, which he commaunded him: and withall foretells him of a heauie iudgement to befall him,iVerſ. 14. Thy kingdome ſhall not continue. The offering of the Holocauſte or burnt offering to the Lord, was it not of it ſelfe a good worke? Yet becauſe Saul offered it out of due time, namely before Samuel was come, it was ſinne vntounto him, and the loſſe of his kingdome. Did the Lord care for the preoccupation, or preuention of ſo little time, as if it were a matter of it ſelfe to be regarded? No: it was the obſeruance of his commandement, and the obedience thereunto, that he required.
So for my text I ſay: The giuing the Nazirites wine to drinke, was not of it ſelfe a matter that the Lord much regarded: but it was the obſeruance of his commaundement, and the obedience thereunto, that he required. The commandement I euen now repeated vntounto you out of Num. 6. The ſumme of it is, The Nazarite ſhall abſteine from wine and ſtrong drinke. Contrary to this commandement, did the Iſraelites here giuegive vntounto the Nazarites wine to drink: which is the thing, wherewith they are here twyted, to this ſenſe: Ye gaue the Nazarites wine to drinke: in ſo doing you made proofe of your contempt of my Law, and your diſobedience thereunto. I looked you ſhould hauehave beene thankefull vntounto mee, for beſtowing ſo great a benefit vponupon you, as is the order and calling of the Nazarites, for the trayning vp of your yong men in pietie and religion: but you, vnthankfull you, hauehave repaid me with contempt, and diſobedience, you hauehave ſollicited the Nazarites to breake their vow and contrary to my Law, yee gaue them wine to drinke. The doctrine we are to gather from hence, is, Diſobedience againſt Gods holy lawes and commaundements, is a ſinne, carefully to be eſchewed by eueryevery child of God.
As by the knowledge of light we may know what darkeneſſe is, and by the knowledge of good what euill is, ſo by the knowledge of obedience towards God, we may know what diſobedience againſt him is. Of obedience towards God I entreated in my fift Lecture vponupon this Chapter. I then handled this concluſion. Obedience to the commandements of the Lord, is a dutie, which the Lord requireth to be performed by eueryevery child of his. Whence by the Law of contraries followeth my now-concluſion; Diſobedience againſt the commandements of the Lord, is a ſinne, which the Lord requireth to be eſchewed by eueryevery child of his.
For the illuſtration of this concluſion we are to note in man a twofold diſobedience; one in the ſtate of corruption, the other in the ſtate of regeneration. Diſobedience in man in the ſtate of corruption, is an euill qualitie inbred in him by nature, whereby he is made of himſelfe altogether vnable and vnwilling to liue in ſubiection vntounto God, to heare his voice to obey his will, or to doe what he commandeth. By this diſobedience man is not able to doe any thing, but hate God, his word, his will, and whatſoeuer is pleaſing to him. He euer rebels againſt God, he euer reſiſteth the will of God, he euer deſpiſeth the commandements of God, and embraceth with all his might what God forbiddeth.
How great this diſobedience is, the holy Scripture doth euidently demonſtrate, when it deſcribeth the nature of man, his thoughts, his counſailes, his affections, his deſires, his actions in the ſtate of corruption, and before his regeneration. So it calls vsuskNum. 20.10. rebels, Ezech. 2.3. impudent children, and ſtiffe-hearted, verſ. 4. Gods aduerſaries and his enemies, Eſay 1.24. Children of lEpheſ. 5.6. C…l…ſ. 3.6.diffidence and incredulitie, Epheſ. 2.2. Children of wrath, ver. 3. Children of darkneſſe, Epheſ. 5.8. Children of the m1. Ioh. 3.8. Ioh. 8.49.Deuill, 1. Iohn, 3.10. It ſayth of vsus, Gen. 6.5. that eueryevery imagination of the thoughts of our hearts is onelyonly euill continually. It ſaith of vsus, Iob 15.25. that we ſtretch out our hands againſt God, and ſtrengthen our ſelues againſt the Almightie. It ſaith of vsus, Epheſ. 4 17. that we walke in the varitie of our mindes; that hauing our vnderſtanding darkned, we are alienated from the life of God, through the ignorance that is in vsus, b cauſe of the blindneſſe of our hearts, that as men paſt feeling, we hauehave giuen our ſelues ouer vntounto laſciuiouſneſſe, to worke all vncleanneſſe, euen with greedineſſe.
Such is the diſobedience that is in man, while he is in the ſtate of corruption before he is regenerate. There is another kind of diſobedience in man, when he is in the ſtate of Regeneration.
This diſobedience is common to eueryevery child of God, while he liueth in this world, albeit in ſome it be greater, in ſome l…ſſe, as regeneration is perfecter in ſome, then in others. This I thus deſcribe: diſobedience in man in the ſtate of regeneration, is an euil qualitie inbred in him by nature, wherby he is made vnable to yeeld due ſubiection vntounto God wholy on eueryevery part, with all his heart, and all his might, or, ſo to obey his holy will ſimply in all things, and alwayes without tergiuerſation, as neuer to decline from the rule of true obedience.
By this diſobedience we are all made guiltie of the wrath of God, of damnation, and of eternall death. The conſideration hereof made Dauid Pſal. 130.3. to crie out vntounto the Lord: If thou, Lord, ſhouldeſt marke iniquities: O Lord, who ſhall ſtand? It drew from him that humble ſupplication, Pſal. 143.2. O Lord, Enter not into iudgement with thy ſeruant: for in thy ſight ſhall no man liuing be iuſtified. It wreſted from him that ſame confeſſion, Pſal. 32.6. namely, that the very godly, hauehave need to pray for the remiſſion of their ſinnes. There ſpeaking of the remiſſion of ſinnes he ſaith; For this ſhall eueryevery one that is godly pray vntounto thee. For this, for the remiſſion of ſinnes, ſhall eueryevery one that is godly pray vntounto thee, O Lord. From hence is it, that our bleſſed Lord, and Sauiour Ieſus Chriſt taught his Apoſtles, the moſt perfect Chriſtians that euer were, and therefore the moſt godly, to pray for remiſſion of their ſinnes.
This diſobedience, which as yet reſideth in vsus, in the beſt of vsus, S. Paul elegantly deſcribeth, Rom. 7.14. where thus he ſpeaketh in his owne perſon as a man regenerate: we know that the law is ſpirituall: but I am carnall, ſold vnderunder ſin. nR…m. 17.15.For that which I doe, I allow not: for what I would, that doe I not; but what I hate, that doe I. oVerſ. 16.If then I doe that which I would not, I conſent vntounto the law, that it is good. pVerſ. 17.Now then, it is no more I, that doe it, but ſinne, that dwelleth in me. qVerſ. 18.For I know that in me (that is, in my fleſh) dwelleth no good thing. For to will is preſent with me: but how to performe that which is good, I find not. rVerſ 19.For the good that I would, I doe not: but the euill that I would not; that I doe, &c.
I am not ignorant, that the Pelagians of old, and diuerſe of late, as Eraſmus, Ochinus, Caſtellio, Fauſtus, Socinus the Samoſatenian, Iacobus Arminius, and their adherents doe affirme, that S. Paul ſpeaketh theſe words, not of himſelfe, as a man regenerate, but doth in them deſcribe a man that is a prophane, incontinent, ſenſuall, vnregenerate, or doth deſcribe the nature of man after his fall, what and how much he is able to doe without the grace of God.
This their opinion is erroneous. The truth is, that S. Paul in the place alledged, ſpeaketh not of any other but of himſelfe, not as he was in Phariſaiſme, vnderunder the law; but as he was now, when he wrote this Epiſtle, in the ſtate of grace, a man regenerate. This great combate in S. Paul, now regenerate; betweene theſ…m. 7.23. law of his minde, and the law of his members, betweene thetVerſ. 22.25. law of God and the law of ſinne, betweene theuVerſ. 22. inward man and the outward, betweene thexVerſ. 18. fleſh and ſpirit, doth clearely ſhew, that the holieſt man liuing hath a tincture of diſobedience againſt the Lord his God. This is the ſecond kind of diſobedience, which I noted to be in man, as he is in the ſtate of regeneration: and ſerueth for the illuſtration of my propounded doctrine, which was, Diſobedience againſt Gods holy lawes and commaundements, is a ſinne, which the Lord requireth to be eſchewed by eueryevery child of his.
Diſobedience, not onelyonly that, which is in eueryevery man that is yet in the ſtate of corruption, but that other too, which is incident to the truely regenerate, is a ſinne carefully to be eſchewed by eueryevery child of God. EueryEvery child of God ſhould be vnwilling to diſpleaſe God: and what can more diſpleaſe him then diſobedience?
Diſobedience! Gods curſe is vponupon it. The curſe is, Pſal. 119 21. Maledicti, qui declinant a mandatis tuis; curſed are they that doe erre from thy commaundements. Maledicti, a Deo ſcilicet, Curſed of God are all they, of what eſtate or condition ſoeuer they are, that doe erre, in their life and conuerſation, from his commaundements, which he hath preſcribed as footſteps and paths for men to tread in. Curſed are they that doe erre, he ſaith not, they that hauehave erred; for they that hauehave erred, may hauehave repented; but curſed are they that doe erre from thy commaundements.
And here by erring we vnderſtand, not, eueryevery offence indifferently, but an vnbridled licence to offend; we vnderſtand, not eueryevery ſlip, but a falling away from God. We vnderſtand, not eueryevery diſobedience, of ignorance, or infirmity, but the diſobedience of pride and preſumption. Maledicti, Curſed are they, that doe erre from thy commandements.
The like Curſe is, Deut. 27.26. Maledictus, qui non permanet in ſermonibus legis huius, nec eos opere perficit. Curſed be he that continueth not in the words of this law to doe them. It is cited by S. Paul, Gal. 3.10. Curſed is eueryevery one, that continueth not in all things, which are written in the Booke of the law to doe them. In both places the end of the Law is poynted at. It is not foreign, but foreign not ſo much contemplation, as action, for the Law was giuen, not onelyonly to be knowne, but alſo to be performed: and therefore, Rom. 2.13. it is auouched, that not the hearers of the Law are righteous before God, but the doers of the Law ſhall be iuſtified. The couenant of the Law requireth from vsus abſolute obedience. In this obedience theſe things muſt concurre according to the tenor of the Law.
1. It muſt be performed by our ſelues; for the law reueales not the Mediator.
2. It muſt be inward, as well as outward.
3. It muſt be perfect in parts and degrees.
4. It muſt be conſtant and continuall from the firſt moment of our conception, without the leaſt interruption through the whole courſe of our liues.
The leaſt thought diſſonant to the law inuolues vsus in diſobedience, and layes vsus open to the Curſe. Maledictus, Curſed be he, that continueth not in all things which are written in the booke of the Law, to doe them.
Vae vobis is no better then a Curſe, and that ſhall you find denounced to the diſobedient, Ecclus. 41.8. Vae vobis impij Viri qui dereliquiſtis legem Altiſſimi; ſcilicet per inobedientiam, ſayth Antoninus Sum. part. 2. Tit. 4. cap. 2. Woe be vntounto you, vngodly men, which hauehave forſaken the law of the moſt high God, through your diſobedience: Vae vobis, woe be vntounto you. And why ſo? The reaſon is added: For if you increaſe, it ſhall be to your deſtruction: And if you be borne you ſhall be borne to a curſe: and if you die, a curſe ſhall be your portion, Ʋae vobis, woe be vntounto you, ye vngodly men, which hauehave forſaken the law of the moſt high God, through your diſobedience.
Is diſobedience thus curſed? Then muſt it be puniſhed. For as Dicere Dei is facere, ſo Maledicere Dei is malum poenae facere. If God ſaith a thing, he doth it: and if he curſeth he puniſheth. He curſeth diſobedience, and therefore he puniſheth diſobedience.
He puniſheth it, ſayth Antoninus, three manner of wayes.
Firſt, per afflictionem corporis, by afflicting man in his bodie.
Secondly, per impugnationem orbis, by ſetting the whole world againſt man. and
Thirdly, per privationem numinis, by depriuing him of the viſion of God.
Firſt, God puniſheth diſobedience, by laying affliction vponupon man in his bodie. For the diſobedience of Adam, he ſayth vntounto Adam, Gen. 3.17. Maledicta terra in opere tuo. Curſed be the earth for thy worke, for the worke of thy tranſgreſſion, for thy ſinne, for thy ſake. Curſed be the earth of thy bodie, for thy bodie is but earth: curſed ſhall it be, and many waies afflicted. Thornes and Thiſtles, diuerſe paſſions and infirmities, ſhall it bring forth vntounto thee. All the euils of puniſhment, whereto theſe weake bodies of ours are ſubiect, hunger, and thirſt, and heate and cold, and trauaile, and trouble, and miſery, and calamitie, and weakeneſſe, and diſeaſes, yea, and death too: together with that neuer-ceaſing rebellion of the fleſh againſt the Spirit, called in Scripture, the Concupiſcence of the fleſh, wh…ch cleaueth faſt vntounto vsus all our life long, and is the fountaine and root of all our euill deeds, all theſe are vponupon vsus for diſobedience.
Secondly, God puniſheth diſobedience by ſetting the whole world againſt man. For as it is Wiſd. 5.21. Pugnabit cum illo orbis terrarum contra inſenſatos. The world ſhall fight with him againſt the vnwiſe; the world ſhall take part with God againſt the diſobedient. The world, that is, all the creatures in the world whereof we read, verſ. 18. Armabit creaturam ad vltionem inimicorum; The Lord, he ſhall take to him his iealouſie for compleat Armour, and make theyWiſd. 5.17. creature his weapon, for the reuenge of his enemies. Where by the creature, I vnderſtandzLorinus. vniuerſitatem creaturarum, the vniuerſitie of Creatures, all the Creatures in the world; orbem terrarum, euen the whole world of Creatures. God ſhall make the creature his weapon for the reuenge of his enemies, and the world ſhall fight with him againſt the vnwiſe.
The thunderbolt is his weapon againſt the diſobedient, verſ. 21. Then ſhall the right ayming thunder-bolts goe abroad; and from the clouds as from a well drawne bow, ſhall they flie to the marke, They ſhall flie to the marke, as from a bow: therefore are they called the Lords arrowes, Pſal. 18.14. The Lord thundred in the Heauens, and the higheſt gaue his voyce: he ſent out his arrowes, and ſhe ſhot out lightnings; ſo did ſhee ſcatter and diſcomfit the wicked. The like ſentence you hauehave, Iob 27.2. where the thunder is called, the noyſe of this voyce of the Lord, and the ſound that goeth out of his mouth, aIob 37.4.the voyce of his excellencie, the voyce wherwith he thundreth bVerſ. 5.marueilouſly. This his voyce, the thunder, hecVerſ. 3. directeth vnderunder the whole Heauen, and his lightning vntounto the ends of the earth. The thunder, the Creature of the Lord, is the Lords weapon wherewith ſometimes he reuengeth the wicked and diſobedient.
So is the Haile: ſo is the water; ſo is the wind. Theſe alſo fight with the Lord, againſt the diſobedient. Their fight is deſcribed, Wiſd 5.22. Haile-ſtones full of wrath ſhall be caſt as out of a ſtone-bow againſt the wicked, and the water of the ſea, ſhall rage againſt them, and the flouds ſhall cruelly drowne them. Yea, a mightie wind ſhall ſtand vp againſt them, & like a ſtorme ſhall blow them away.
Haile! It was one of the great plagues of Egypt, Exod. 9.23. Haile with Thunder, and fire mingled with haile, a very grieuous haile was vponupon the land of Egypt: it ſmote all that was in the field, dExod. 9.25.both man and beast: it ſmote eueryevery herbe of the field, and brake eu…ry tree thereof. With Haile ſtones the Lord fought for Ioſuah, when he went vp to the reſcue of Gibeon againſt the fiue Kings of the Amorites, Ioſh. 10.11. The enemies were diſcomfited, and a great ſlaughter was made of them: yet more died witheEcclus 46.6. haileſtones, then were ſlaine with the ſword.
The Lord hath a treaſurie of Haile, for the time of his battailes. You may read of it in the Booke of Iob, chap. 38.22. There the Lord thus queſtioneth with Iob: Haſt thou ſeene the treaſures of the haile, which I hauehave reſerued againſt the time of trouble, againſt the day of battaile and warre? I could yet far…her tell you out of the Reuelation of S. Iohn chap. 16.21. of a Haile, a great Haile, that fell from out of Heauen vponupon men eueryevery ſtone thereof was about the weight of a Talent, and men blaſphemed God becauſe of the plague of the Haile: for, the plague thereof was exceeding great. But I hauehave ſaid enough to proue that the Haile, the creature of the Lord, is the Lords weapon, wherewith ſometimes, he reuengeth the wicked and diſobedient.
From the Haile come we to the Water. Of the fifteene ſignes, that ſhall be before the laſt Iudgement, and are byfJ… 4. Sent. D…. 48. Dub. 3. Bonauenture, Holkot, gIn …undem D…. qu. 3.Richardus de Mediâ Villâ, andh…orinus c…m. in Sup. 5.23. others cited out of S. Hierome (though Euſebius Emiſſenus in his Sermon vponupon the ſecond Dominical of Advent citeth them out of the Annales of the Iewes) the firſt is, that the Sea ſhall ſwell fifteene Cubites high aboue the tops of mountaines, and ſhall not runne backe, but there conſist like vntounto walles. For the truth whereof I can ſay nothing. But thus much Chriſt telleth vsus, Luk. 21.25. that before that great day, the Sea and waues ſhall roare. Granatenſis in his exerciſes thus meditateth vponupon the words: Moſt of all other elements, the Sea ſhall at that time ſhew greateſt rage and fury, and the waues thereof ſhall be ſo high and ſo furious, that many ſhall thinke, they will vtterly ouerwhelme the whole earth. Such as dwell by the Sea-ſide ſhall be in great dread and terror for the incredible and vnuſuall ſwelling and eleuation of the waters: and ſuch as dwell farther off ſhall bee wonderfully affrayd, and euen aſtoniſhed at the horrible roaring and noyſe of the waues, which ſhall be ſo extreamely outragious, that they ſhall be heard for many a myle off.
But what ſpeake I now of waters, that ſhall be hereafter? There was a floud of waters in the dayes of Noah, that preuailed vponupon the earth for an hundred and fiftie dayes together; you all know it, Gen. 7.24. The Waters then preuailed againſt man for the ſinne of man, the fruit of his diſobedience.
And they ſhall againe preuaile, if Gods pleaſure be ſuch; and the diſobedience of man ſhall ſo require. For the Almightie, he, who ſhut vp the Sea with dores, when it brake forth as a child iſſueth forth of his mothers wombe, as Iob ſpeaketh, chap. 38.8. and made the clouds to be a couering for it, and ſwadled it with a band of thicke darkneſſe; and eſtabliſhed his decree vponupon it, and ſet barres and dores vntounto it, and ſaid: Hitherto ſhalt thou come, but no further, and here ſhall thy proud Waues be ſtayed, he, the Almightie, can eaſily vnbarre thoſe dores, and let the waters looſe to fight his battells. Hereof we hauehave had a late woefull and lamentable experience.iSee my twentith Lecture vponupon Amos 2.14. pag. 241. The woefull newes and report of flouds in this Countrey of ours nine yeares ſince, may hereof be your remembrancers. It ſhall euer ſtand for good, that the water, the creature of the Lord, is the Lords weapon, wherewith ſometimes he reuengeth the wicked and diſobedient.
The wind is next. The wind! The Lord bloweth it out of his mouth, Iob 37.10. it is called the breath of his mouth, Iob 15.30. he bringeth them out of his kIerem. 10.13.treaſuries, Pſal. 135.7. He flyeth vponupon the wings thereof, Pſal. 18.10. and walketh vponupon the wings thereof, Pſal. 104.3. He weigheth the windes Iob 28.25. HelMark. 4.39. Luk. 8.24. rebuketh the winds, Matth. 8.26. he commandeth the winds, and they obey him, Luk. 8.25.
Memorable was the victorie of the Emperour Theodoſius, againſt the traytor, and rebell Eugenius. Eugenius was like to hauehave had the vpper hand. It pleaſed the Almightie vponupon the prayers which the Emperour made vntounto him for ayde and aſſiſtance, to worke a ſtrange act. He ſent a Wind to take part with the Emperour. It was a most vnuſuall and mightie Winde. It blew with ſuch force and violence, that it brake the array of Eugenius his ſouldiers; did beate back their arrowes, their darts, and their iauelings, vponupon themſelues; did ſtrike their targets out of their hands; did bring vponupon them incredible abundance of duſt and filth: and d…d driue the arrowes of the Emperours ſide, with ſuch forcible flight againſt them, that they ſoone gaue the field for loſt. The ſtorie is Eccleſiaſticall, written by Socrates lib. 5. cap. 24. by Theodorite lib. 5. cap. 24. by Sozomene lib 7. cap. 24. by Nicephorus lib. 12. cap. 39. and recounted by Caſſiodore in his Tripartite lib. 9. cap. 45. and by Claudian the Poet in his Panegyricke to Honorius. I could here tell you how the windes fought for vsus againſt that great Armada and inuincible Nauie, that was prouided for our ouerthrow: but I may not now ſtand vponupon amplifications. Its out of doubt: the wind, the creature of the Lord, is the Lords weapon, wherewith ſometimes he reuengeth the wicked and diſobedient.
EueryEvery other creature of the Lord, hath his place, to fight the Lords battels againſt the diſobedient. To auenge Gods quarrell againſt the diſobedient, the Heauen, that is ouer our heads, ſhall become as braſſe, and the earth that is vnderunder vsus, as yron, Deut. 28.23. Heauen and earth ſhall fight for him.mLevit. 26 22. Ezech. 5.17. Wild beaſts, euill beaſts, all the beaſts of the field ſhall fight for him, Eſay. 56.9 EueryEvery feathered fowle ſhall fight for him, Ezech. 39.17. The ſillieſt of creatures etiam vermes, & pulices, & muſcae, & araneae, ſaythnSumma Theol. part. 2. Tit. 4. …ap 2 §. 1. Antoninus, wormes, and fleas, and flyes, and ſpiders, ſhall all fight for him. So true is that which in the ſecond place I affirmed; God puniſheth diſobedience per impugnationem orbis, by ſetting the world againſt man.
Thirdly, God puniſheth diſobedience per privationem Numinis, by depriuing man of the viſion of God. This appeareth by the ſeueritie of that ſentence which the Iudge of all fleſh, the Iudge of quicke and dead, ſhall at the laſt day pronounce againſt the Reprobate for their diſobedience to Gods holy Lawes and Commaundements. The ſentence is expreſſed, Mat. 25.41. Depart from me ye curſed, into euerlaſting fire, prepared for the Deuill and his Angels.
Depart from me] There is preuatio numinis; a ſeparation from the face of God, an excluſion from the beatificall and bleſſed viſion of God.
Depart from me ye curſed] Curſed are yee, and therefore depart. Curſed, becauſe yee hauehave not obeyed the Law of the Lord: Curſed, becauſe yee hauehave contemptuouſly reiected the holy Gospell: Curſed, becauſe ye hauehave trodden vnderunder foote the ſweete grace of God freely offered vntounto you: Curſed, becauſe yee hauehave beene ſo farre from relieuing the weake and poore members of Christ, as that yee hauehave rather oppreſſed and cruſhed them with wrong & violence. Curſed are yee and therefore depart.
Depart from me yee Curſed, into euerlaſting fire] Behold, the torment, where into the diſobedient ſhall be caſt, and the infinitie of it. Its fire, and fire euerlaſting. But why fire? Are there not other kinds of puniſhments in Hell. Yes, there are. Dionyſius the Carthuſian in his third Noviſſimum art. 6. reckoneth vp eleuen kinds: the Centuriators in their firſt Centurie lib. 1. cap. 4. nine kinds. Durandus de S. Porciano in 4. Sent. Diſt. 50. qu. 1. diuerſe kinds. Why then doth the Iudge in pronouncing the ſentence of the damned ſpeake onelyonly of fire? Caietane ſaith it is, propter ſupplicij vehementiam; for the vehemencie of the puniſhment: becauſe, of all the puniſhments in Hell that ſhall torment the bodie, the fire is the ſharpeſt. So ſaithoJn Mat. 25. qu. 403. Abulenſis, In afflictivis, nihil eſt nobis tam terribile, quam ignis; of things that may afflict our bodies, there is nothing ſo terrible vntounto vsus, as fire. So Durandus in the place now cited, §. 9. Of all the puniſhments in Hell, wherewith the bodie ſhall be tormented, the puniſhment of fire is the greateſt; quia, quod eſt magis activum, eſt magis afflictivum; the more actiue any thing is, the more it tormenteth: but the fire is maximè activus, and therefore maximè afflictivus; the fire is the moſt actiue, and therefore it moſt of all tormenteth. For this cauſe, when other puniſhments are in Scripture paſſed ouer with ſilence, the ſole puniſhment of fire is expreſſed, becauſe in it, as in the greateſt of all, all other puniſhments are vnderſtood.
Depart from me yee curſed into euerlaſting fire, prepared for the Deuill and his Angels] Prepared of God the Father by his eternall decree of abſolute reprobation. Prepared for the Deuill and his Angels] God from euerlaſting determined concerning ſuch Angels, as ſhould fall, not to confirme them in good, but to turne them out of heauen, and to exclude them from eternall beatitude, together with their head & prince, the Deuill. The Deuill and his Angels] Horrenda ſocietas! Such ſhall be the companions of the curſed and damned after this life ended.
I muſt draw towards an end. Dearely beloued, you hauehave hitherto heard concerning Diſobedience, that it is a foule ſin; that God curſeth it, and doth puniſh it: that he puniſheth it, firſt per afflictionem corporis, by laying affliction vponupon man in his bodie: ſecondly, per impugnationem orbis, by ſetting the whole world againſt him, and thirdly, per privationem numinis, by depriuing him of the beatificall and bleſſed viſion of God: which of all the puniſhments of Hell is farre the greateſt, farre greater then the puniſhment of fire.
What now remaineth for vsus, but that we labour to eſchew and to flie from ſo damnable a ſinne? and to embrace the contrary vertue, due obedience to the holy will of God? Let not the pleaſures of ſinne, the luſts of the fleſh, the riches, the ſnares, the cares of this world, nor any tranſitorie delight that may tickle man for an houre, but will wound him for euer, let not all theſe, nor any one of theſe, inuolue vsus in the gulfe of diſobedience againſt the holy Gospell of Chriſt, and the eternall will of God.
But thinke wee, oh thinke we euer, that there is a Heauen, a God, a Ieſus, a Kingdome of glorie, a ſocietie of Angels, a communion of Saints, ioy, peace, and happineſſe, and an eternitie of all theſe: and ſtriue we with all humilitie and obedience to the attainement of theſe; ſo ſhall God in this world ſhower downe vponupon vsus his bleſſings in abundance, and after this life ended, he ſhall tranſplant vsus to his Heauenly Paradiſe. There ſhall this corruptible put on incorruption, and our mortalitie ſhall bee ſwallowed vp of life.